From the Clutches of the Church to the Arms of God. My Spiritual Autobiography

 

Part One: Growing Up. I didn't know any better and no one told me otherwise

 

A disclaimer: First off let me say church was good to me. Nothing ever bad or sinister happened to me. I did not get excommunicated or ran off because of some heretical ideas. The Church and I just grew apart.

 

I was raised in the Church of the Nazarene, which is a conservative/fundamentalist church. This denomination was birthed out of the early 20th century Revival and Holiness Movements. This church's theology put emphasis on living a holy life. None of that I knew at the time, but it is important to understand. As I came to understand what this truly meant, I was no longer comfortable with that brand of Christianity. Not that I have anything wrong with living a holy life, only the way in which they forced it upon its members and the way in which they defined it.

 

At the time, as a child, all I knew was that it was a fun place to hang out. My friends and family were there. We did cool things like play fun games and later as a youth we would go on cool trips like to Disneyland and Magic Kingdom.  Along the way, I learned some about the Bible and some about Jesus and even a little about God. I learned that sin was bad and God was good. I learned that you need the Holy Spirit to thrive as a Christian.

 

I even learned a little about some spiritual practices such as prayer and fasting, those seemed to be the two big ones. I participated in other spiritual practices, yet not knowing at the time that was what they were. Bible study and worship were also really big in this church. None of it was really that important to me at the time. As a child, it was just part of going to church. Being with friends and having fun was the important part. But it did build a foundation for a spiritual life which took years to build.

 

Now that I am older and better educated I can reflect back upon those years and see other forces at work. When a theology is built upon an ideal such as "holiness of life" it does not take long, a generation or two at most, for that ideal to become a dogma, a type of works righteousness, and a "law" to live by. There were stated principles for being a member in good standing in the Church of the Nazarene. Not only would you attend and tithe regularly but you would hold to a certain code, outlined in the church manual. Summed up it was, "do not go to places of ill repute, and don’t go with anyone one who would." This means no drinking (bars), no dancing, and no movies. My parents did not hold too close to this code. I went to school dances. I went to the movies with friends. My parents drank wine and beer on occasion (although I did not until I was in my 30s.) The church leadership just kind of looked the other way. They had more important things to do then ostracize my parents . My parents were very involved and remained members in good standing. This created a duality in my thinking, a duality which would later help me to break free.

 

I found that within that church, the push behind "holiness" became a legal framework for moral purity.  What was lacking was both the reasoning behind the quest for "holiness" and the training in how to achieve it. It left nothing but layers of guilt and shame for seemingly petty temptations. It did not equip a child or youth to face the big bad world and all the things one would experience.

 

This guilt/shame is not unique to this church or to me. I have heard many times: "Oh you know that Catholic guilt," or "That is just my Baptist shame kicking in," and similar sentiments. This tells me that what I was feeling and what I came out of, is a universal Christian experience. It stems from unfair expectations, lack of spiritual education/direction, and a legalistic/moralistic framework of belief.

 

I had no idea the depth of what was going on. It took years to work through the layers and find peace with my morality/spirituality duality.

 

Here is a short example: Going to the movies. I love to go to the movies, but the prohibition: "Thou shalt not go to the movies" meant we never talked about going to the movies at church. We kept that part of our life separate, which of course brings some guilt. Then, if you are caught coming or going from the movies then you have some shame to go with the guilt. Until one day the cinema was showing a "Christian" movie and then it was ok to go to the movies. So obviously there wasn’t anything wrong with the Movie Theater itself, only what was happening in the theater. If it was "Christian," then it was ok. Yet then one could ponder, what about something with a good moral and G rating? No? Still bad?

 

Making a blanket statement about movies only led to confusion. A better option is leaving it up the discernment of the parents and the children. This is also the right spiritual thing to do. Later I came to realize this. This line of reasoning is why my parents allowed me to go to dances and the movies, etc. Yet not everyone was that spiritually mature, certainly not the youth. Let me continue with my example.

 

In the late 1990s the church changed its stance on going to the movies. All of a sudden, it was ok. I was working in a Church of the Nazarene as an associate pastor at that time and I had members come to me in confusion. How could going to the movies suddenly be ok? There had only ever been an absolute and no training or education to discern the "holiness" of not going to a movie, versus when it might be "holy" to go to a movie. Absolutes can destroy.  Without the proper spiritual guidance, absolutes become legalistic dogma which enslave people to a way of thinking and acting without fully preparing them for the ramifications (guilt/shame).

What does this type of legalism teach a child or youth? It may teach them how to be a moral person, but not a spiritual person. What about the Bible? Doesn’t that teach someone how to be spiritual? In a legalistic system without spiritual foundation, Bible stories become fantastical tales completely removed from reality. Moses and the burning bush becomes so far removed from life that the story becomes meaningless. It seems God does not act this way anymore. Yet, God does, it is just that we are no longer spiritually attuned. We are moral but not spiritual. Once we rediscover our spiritual side,  then the Bible becomes alive with new meaning and insight. The fantastical stories open up to us a new understanding of the God/human relationship. 

 

The legal/moral framework of absolutism dug itself deep into my psyche from those early years. It took much soul searching, education and reading to finally find the divine. Even today I have kneejerk reactions in certain situations which I have to carefully work through and ask very clear questions about. Questions such as: Is this from me or from spirit? Is this response helpful or harmful? Am I bringing light and wholiness (yes wholiness, not holiness)?

 

I shy away from absolutes, dualities and either/or thinking. I find they all lead into briar patches. But in this case, my parents modeling different behaviors than those taught by the church created a duality within my thinking which had to be rectified. It was the crack in the wall which the light of spirit was able to penetrate and free me from a legalistic framework which was killing me. I am thankful for my parents modeling a way of being which was more spiritual than what the church was showing me, even if they were doing it unknowingly. It allowed me somewhere to turn later in life, especially as I discovered the mystics and learned all about theology.  

Coming soon Part Two: Becoming a Mystic.   

Freedom 

40x30, 2019

Available for purchase

Details from Freedom. 

Freedom is a ready to hang oil painting exploring spiritual freedom. Here we are bursting out of the religious chains which hold us back and prevent us from soaring into the heavens. Spiritual but not religious means that we are not bound by dogma or tradition but free to explore beyond the confines of "religion" and find something new, something freeing, something deeply meaningful. We may find that in the depths of dogma or tradition, not because someone told us to, but because that is where our heart met spirit.

Christianity and Homosexuality

Christianity and Homosexuality

 

Christianity and homosexuality is a topic to which I have given much thought. I have witnessed the treatment those of my friends and family who are gay have endured by both society and the majority of the Christian community. I have felt ashamed and embarrassed. As a student of theology I have taken a personal interest in this topic and how it has developed over the last few decades in the Christian community. Recently the topic of homosexuality has begun to impact my local community.  As I have read countless editorials and blogs across many venues regarding this, it is evident that my local community is struggling with discrimination and homosexuality in the public arena. Some of the opinions I have encountered are obviously slanted, while others are very thoughtful. Yet, neither side convinces me of their argument. I myself have started many blog posts and “letters to the editor,” just to discard them because I did not like my own tone or analogies. With the arguments I presented, I felt I was overlooking an important facet. I felt the need to reflect deeper upon this topic before putting in words some knee-jerk reaction.

 

My early awareness of homosexuality occurred in high school during the late 1980’s. A few guys in my class were gay, yet we thought nothing of it. At school, it was never a topic of conversation or concern. But at church… it was a sin and they were choosing to live in sin. Of course we had no idea what their personal life held, but they must be sinners because they chose to be or act gay. So, what exactly is the “sin” of homosexuality, the attraction to someone of the same sex or the sex acts themselves? My understanding at that time was that: to be gay was to act in a certain manner and therefore that manner was equal to sin. Yet, the exact nature of sin was never defined. The culture and society taught us that gay men were flamboyant and promiscuous. The church taught us that it was most obviously a sin.

 

Through the years, I met gay couples who were neither flamboyant nor promiscuous, challenging the cultural view. They were just regular people whose mate was of the same sex. So then, from the church’s perspective, what exactly was the sin they were committing? At that time in my life, I did not think deeply about it. Based on what I had been taught, it was obvious they chose that life, and that they should know the consequences.

 

When I began my theological training at a conservative Christian college, this dialogue suddenly changed. It was no longer “choosing” a lifestyle, but whether or not to accept the lifestyle into which they were born. At that point, being homosexual became known to be more biologically based. Homosexuals were born as such. In these teachings, it was an “abnormality,” which could either be cured or ignored. With this understanding, it was then sinful if they were not seeking the correct “aid” in overcoming this “disease.” The burden of sin, then, still rested on the head of the person who was gay. So, even though the dialogue shifted, in essence, the result was still the same. What still remained undefined was what exactly was the sin? At this point in my life, it all made much less sense.

 

So as we further this thinking that homosexuality is a “disease,” then what exactly is the “disease?” Does the liver of a person who is gay produce too many of the wrong proteins? Or perhaps, the brain must be growing upside down. Could someone point to a root biological cause of homosexuality? Does that even matter?

 

It is at this point of questioning and reviewing what I’ve been taught, that I am reminded of the story in the Gospel of John, chapter nine, where Jesus heals the man who was born blind. The disciples asked who had sinned, the man or the man’s parents, that he might be born blind. The religious leaders then affirm in the story that there is a relationship between blindness and sin. We are left with a distinct impression that the thinking of that time was that those born with any “defect” were born so due to sin. It was a common idea of the time. Yet, Jesus actually denied this claim and then healed the man.

 

Throughout the history of Christianity, the concept of a “defect” being related to sin was carried through until the nineteenth century. It was at this time that science began to have a better understanding of the human body as a whole. Now, we see a child who has Downs Syndrome and we may call them “God’s Angel” rather than a “sinner.” My comparison here is only that neither being gay nor having Downs Syndrome are “sinful.” They may not fit the overall “norm” of humanity, but then nobody technically does on an individual basis. Ten thousand years ago, no one had seen a green eyed person before. Certainly, the first green eyed person should have been stoned as a sinner. Obviously, this is sarcasm on my part.

 

So then, what does this mean for the Christian? Does this thinking change the dialogue again? Perhaps, people who are homosexual choose to be the person that God created them to be, rather than living in fear of the majority; the supposed “norm” of society. People who are homosexual do sin, just like everyone else. But, the sin is not for being attracted to the same sex as oneself, but could be just like everyone else’s sins: breaking relationships, giving in to temptations, and being disheartening to others.

 

Some may say, “But, as a Christian, we are supposed to live by the Bible and the Bible clearly says that homosexuality is a sin.” To this, I would counter, as a Christian, we are supposed to live by the grace of God and by the guidance of the Holy Spirit. Should we then follow the Bible and call those who are born with blindness sinners? Or, should we follow Christ in extending a hand of healing to the broken man? Through the church’s Bible thumping, fear mongering, and dis-graceful behaviors, we have wounded, rather than healed. And by healed, I do not mean to change others, but rather to bring hurting people into the arms of love, mercy, and community so that they may know health.

Upon reflection and writing, I recognize that I do not see homosexuality as a sin, in and of itself. Through contemplation, I had to wrestle with my theology of human nature, of sin, of the place of the Bible and Holy Spirit, and of community in general. I believe that sin is a relational matter. It is not a thing or a state of being. When a relationship, be it personal or communal, is being torn apart because of the action or inactions of the parties involved, then sin is occurring. Therefore, the church has sinned against people who are homosexual, in its words and actions which have broken the relationship between the individual and the church corporate.

It is not an easy task coming to an understanding of the root causes of sin. Ask any marriage counselor about why spouses act out against their partner, and recognize that there is no specific answer. Relationships are easy to break and hard to mend. Christians are called to mend relationships with grace and love. In order to overcome “sin” in a relationship, both sides have to be willing to confess their faults and enter a meaningful conversation. Therefore, how can the church make such a move, especially when many Christians misunderstand homosexuality? Is it a theological restructuring and pastoral hermeneutical rethinking that needs to take place? For some, this may sound as if I am trying to justify “sin” and change the “truth” in order to fit the culture. In essence, it is necessary to free Christianity from the culture. The true heart of Christianity is grace, not sin.

Fiction, non-fiction or ...

We seem to be very dualistic in our thinking. Things are either fiction or non-fiction. Fiction is all that made up stuff that does not relate to any fact in any real way, such as the Hobbit, or Cubism. Non-fiction is all those factual things like science, history or Cubism. Oh wait. I mentioned Cubism twice. Is art a fiction or a non-fiction? I think in our attempt at simplistic, black and white thinking, we are overlooking one other category which is neither fiction nor non-fiction and yet it is both fiction and non-fiction. That is the category of faith.
 

But what is faith? Faith is meaning.

Some fiction is just pure entertainment as it should be. But hidden in that category of fiction are also those pieces which speak to a deeper level, it brings meaning to life and to the heart and mind. Now you are moving into faith. When that deeper level is reached it does not mean the author is a great genius of psychological insights and depth. What it does mean is that the human experience is such that we share vast amounts of feeling, insights and thoughts. By tapping into that shared experience, depth is reached and faith is kept.

Within the realm of fact, or non-fiction, meaning is gleaned not from the accumulation of data and information, but from understanding. Understanding needs to develop into wisdom through application. Now you are moving into faith. When new discoveries force a paradigm shift within the scientific communities do the old theories then become fictions? Certainly they are invalidated but they have not lost their meaning. That was one way of looking at the data set and from it certain conclusions could be deduced, now a new way is needed to look at the data set which may or may not create new conclusions. Meaning is maintained. Faith is kept.

Some works are born in faith which straddles the line between fiction and non-fiction. Any attempt to force them into the category of non-fiction stripes it of meaning and make it irrelevant. And likewise to push it towards fiction is to remove the wisdom and understanding that it contains leaving it empty of value.

For me, the Bible is a book of faith. To attempt to use it as a guidebook to the past for historical studies removes its meaning and makes it an empty book. To chalk it all up to works of fiction erases the insights and meanings which it brings to being human. For me it is not a work of fiction, nor is it a work of non-fiction. Any facts it contains are incidental to its meaning. Any stories it contains are not just moralisms, but speak to real human meaning. It is a work of faith which should bring meaning to one’s life. To read it any other way is to not understand it.

For me Art is a work of faith. I am creating something real in a real place at a real time. All of that data about me, my artistic career, my place in history, etc. can be compiled and biographized and that is not a bad thing, but it is not my art. Art is not a fiction although it is created and holds a special place in my being, and perhaps only my being. But it is not make believe. It is real but not is a scientific, quantifiable way. It is real in the same way an experience is real. Everyone who rides that roller coaster leaves with a different experience. And yet it is a shared experience but not everyone likes it. Art is a faith thing because it transcends fiction and non-fiction into the realm of meaning, of experience.   

Learning to find that place of faith in our dualistic culture is not easy. Religions turn it into theology and legalistic judgments. Politics turns it into an “us vs. them” mentality. Science says “this is the only way it can be.” Faith is meaning and finding that meaning is a personal quest for each person. Some find it in family, some in sports, some in work, some in church, some in… well the list can as varied as the population. The important part is to break the dualistic thinking and realize that faith is not an either/or proposition but a both/and. Faith is that which brings meaning to you regardless if you find it in a movie, a book, a lecture, a community or a political party.

Leviticus and the Founding Fathers of the USA

I hear people say that we, the United States, were a Christian nation but at some point we have moved away from the Christian principles of the founding fathers. I always wonder about the accuracy of that statement.

 

I am reading through the Bible for a class. Right now we are reading Leviticus in the Old Testament, a very dry read. But one passage in particular caught my attention. Leviticus 19: 33-34.

 

“When an alien lives with you in your land, do not mistreat him. The alien living with you must be treated as one of your native-born. Love him as yourself, for you were aliens in Egypt. I am the LORD your God.”

 

Wow, that sounds like something Jesus would say. Made me think “what would the founding fathers say?”

I imagine they would say something like, “Yep because we are all aliens here, now if we can only get those damn natives to accept us…” 

 

I think the founding fathers would agree to this biblical ideal and have a very different understand of immigration issue then the ones we have today. I wonder how many Christians are willing to live by this principle of accepting the alien in love and treating them like a native born. Makes one rethink immigration law and such, at least if you are Christian… like the founding fathers…

Matthew Chapter 13

Matthew Chapter 13

The kingdom message is always a good thing. How it is received determines the fruit it will bear. Parables are used because not all are meant to understand, only those who have the eyes and ears set on the truth of God. How do we received the message, do we hear and see it?

The seed is the Gospel message, the kingdom of heaven. We are the soil, we all receive the seed but some are conditioned and ready to let the seed grow into a fertile plant. But hearing means being open, receptive, it means giving all for the seed, not worrying, or delaying. The soil only receives; God does the growing. In the end, the good seed in the good soil is all that remains.

Listening to the parables requires a response. Either one understands and accepts or one does not understand and the seed falls away. How do you respond to the seed planted in your life to day?

Matthew Chapter 12

Matthew Chapter 12

The Sabbath is for rest and communion with God, not for a legalized entrapment of others. The Sabbath is for health, healing and community. The religious leaders cannot understand the spirit of God because they are trapped by their understanding of Scripture. Even where the Scripture points to the Spirit they can only misunderstand. Sabbath rest is not a legalized ideal but a place of mercy.

Anything the religious leaders try against Jesus is easily refuted because they are not acting in the Spirit. History will stand against the generation that does not believe because history understands the Spirit as a testimony of the times to one who is greater than those in the past. The testimony of history supports the claims of the spirit, not the claims of the religious leaders.

Evil will be known by the fruits, which are produced out of the heart.

Being a disciple means being family.

Matthew Chapter 11

Mathew Chapter 11

John wonders about Jesus if he is the one to come or not. Earlier when John baptized Jesus, he knew. Now that John has been arrested and locked up in prison maybe his faith is shaken and he doubts what he once knew in the spirit of faith. Jesus reaffirms John’s faith by pointing out the good works and the good message that is being accomplished.

Now Jesus questions the crowd about who John is. John is the forerunner and herald of change. The crowds have left John for Jesus but the power and position of John has not changed. He is the Elijah who will bring the kingdom closer to all who can hear and understand.

Even those who witness the power of Jesus are unrepentant. They do not “hear” what the true message is. They have had their chance and time is coming to an end for them. They could have fasted with John or celebrated with Jesus, but instead they refused them both.

Repentance and life in Jesus is an easy burden unlike the Law, which has been made extremely difficult. Legalism of the Law oppresses, but the yoke of Jesus is mercy, forgiveness and compassion, which sets one free and makes life easier. Life in Jesus is not a burden but a freedom.

Matthew Chapter 10

Matthew Chapter 10

The workers are few. Jesus gathers his twelve disciples and empowers them with the authority to carry on his ministry. His commission comes with a price, total obedience to God. God will provide the means and the way. They are to depend upon God for the worker is worthy of his keep. None of them will be able to say “I did it” for it will all be from God. In fact the only reward they can expect is persecution, just as their Master, Jesus, is going to be persecuted. Jesus is in it with them and they with him. But the eternal reward will be worth the pain of this world.

Being sent by Jesus to preach and heal means being given special authority. Everyone will not recognize that authority. Those who recognize it will be blessed to receive the teachings. But being a disciple of Jesus requires sacrifice which the world does not understand but is necessary for the later reward. The Spirit empowers the disciples to make a difference in the world.

Matthew Chapter 9

Matthew chapter 9

True faith is accompanied by action. That is the faith that heals. A broken body is the same as a broken spirit. Faith and forgiveness must go hand in hand. Healing of the body is the same as healing the spirit (forgiveness of sins). Both come from the same authority. An authority the religious leaders do not need or understand. The righteous have already saved themselves, but the “sinner” still needs a doctor for healing. To them, Jesus has come to minister. The old do not understand the new. Jesus is new wine and a new patch that the old religion and tradition do not understand. He needs new ways to express what he has come to say and do. His teachings and healing with authority reflect this new way of faith.

Faith overcomes sickness and death; even demons flee before Jesus. “Nothing like this has been seen in Israel.” Jesus is new. Everywhere Jesus went he saw the need for his message and healing. The crowds were harassed and helpless. The state, the religion, and the leaders had all turned away from the crowds but Jesus had compassion on them and saw the great need there.

Matthew Chapter 8

Matthew Chapter 8

Jesus, finished with this section of teachings, begins to heal all those who come and ask for healing. A leprous man, a Centurion’s servant, and a woman, are all outsiders to the community of Jews. In them, Jesus finds great faith, even greater faith then among his own Jews. So much faith that it will replace the Jews and many will come from the East and West to sit with God at the final banquet. Great faith is found in Jesus’ ability to heal. This adds weight to Jesus teachings.

Jesus’ power seems to have no limits. But the faith of his disciples is limited. They have yet to understand the true nature of Jesus. Yet power can frighten. Instead of faith and freedom at the power over demons, some turn to fear. Responding in faith means over coming fear, fear of the expected, fear of the unknown, fear of the outcome. Faith means seeing a better possible future where the servant is healed, the leprosy is gone, and the demons ran off. Faith is holding to what can be even in the face of the fear which only focus on what is. How does one respond to Jesus power and authority?

Only gaze upon the slumbering lord in the midst of troubles to be comforted that peace can be had, even here.

Matthew Chapter 7

Matthew Chapter 7

As the Sermon on the Mount continues, Jesus turns towards attitudes of judgments. One’s life is so full of wrongs, evils and sins that there should be no room to point out other’s errors unless one it trying to distract from one’s own wrong doing. Concern yourself with your own life and then use that which you learn about self-improvement to help others. Judging is not the goal. You cannot see clearly to help others until after you have cleared the “plank” in your own life.

God will give good gifts to those who ask, seek and knock. It is an active faith in God, a faith set on God and searching after God. God will provide all the blessings in an active faith.

The Law and the Prophets are summed up in one easy saying: do to others what you would have them do to you. This follows God’s blessing. God will bless those who bless others. This way is not easy for the gate is small and the way narrow but leads to life. One will know by the fruit produced those who are the right way. The good fruit is a sure sign of a righteous person walking the narrow way. Others who come boasting and preaching but not producing are suspect. All who hear and obey are building a solid foundation for life. Treating others with compassion and justice is never the wrong way. This is self-evident. And a plain truth, but one that has been hidden. It takes Jesus to state it plainly. And in so doing reveals his authority. Those who do not know try to hide their lack of knowledge with confusing and contrary discourse. The truth is simple and simply revealed. Its simplicity carries weight and authority. It makes common sense that all can follow.

Matthew Chapter 6

Matthew Chapter 6

One’s life is a demonstration of one’s heart. If one acts just for show or accolades then it demonstrates a heart not set on God, but rather on the approval of others. Charity, prayer, fasting and other spiritual disciplines are not for outward appearances or for a demonstration of righteousness. These things are between you and God, done for your own soul and should remain private. They are a personal discipline but with a communal aspect.

If one only looks to the approval of others and to earthly wealth then it can all be taken away in a minute. A fall from great heights is easy. But life in God through Christ and Spirit brings rewards that cannot be taken away; nor will they fail. Seeking God first lessens worry in life over things and positions, it also puts you in the care of God who knows what you need and how best to provide it. We often confuse our wants with our needs. God will provide for our needs if we trust in him to do so. But our wants are ours.

The Kingdom of God is not a future event but a way of living here and now with eternal rewards. Righteousness is how one lives from the heart, not in judgment of others or in self righteous legalism, but in mercy and compassion.

Sermon on the Mount, Matthew chapter 5

Matthew Chapter 5

Jesus begins to teach. This section encompasses so much that a lifetime could be devoted to its study and yet more would still remain to be discovered. But a lifetime of study would miss the point of it because Jesus’ teachings are about actions. Real actions in a real world require real attitudes. Study leads to understanding, which is important, but can often lead to legalism, the Law. A life lived in these words of Jesus, leads to compassion and acts of righteousness. This section is all about a transformed heart which allows the Law to be lived as it should be, through compassion, not legalism.

Jesus begins with the beatitudes. Attitudes to hold in life. Attitudes which will bring blessings. These attitudes will end in persecution, just as they persecuted the prophets, and in time, Jesus. How can persecution be a blessing? The blessings are earthly possessions but rather the ability to handle life in a peaceful and godly manner. Persecution comes because we are the salt and the light, which is too much for the world to handle. The world is used to a bland, dark world. To challenge it with salt and light invites persecution.

The Law had been turned into a legal system bent on control. Jesus is going to free the Law and therefore the people, from legalism. The Law starts in the heart. Actions start in the heart. Without a heart set on God, transformed in the spirit, the best it can do is legalism. And the worst it can do is evil. But a transformed heart makes sense of the Law through compassion, mercy and peace.  The spirit of the Law which moves a transformed heart is an attitude of mercy, hope, forgiveness and compassion. It is going beyond the expected, the strict confines of what is required to the openness of a tender heart intent on right actions. Righteousness and legalism may look similar in actions but are worlds apart in intention. Righteousness is only possible through an open and transformed heart intent on God through the spirit. 

Matthew Chapter 4

Matthew Chapter 4

After baptism come temptation and a wilderness experience. This experience is part of the winnowing process which turns a “calling” into a “ministry.”  Every new believer will go through a similar experience. If one is true to the calling of God then you will follow where God leads depending upon God for guidance, even if that means into the wilderness. Jesus rebuts the devil with words from Scripture. But these words reflect a willingness to be in God’s hands not tempted to take a short cut to success which is often just a trap. Israel went though a time in the wilderness, but they failed in obedience. Here in this time, Jesus remains faithful to God and his calling. And when it is done angels come to minister. A respite from the tempter does not mean the job is done. It means it is time to start working on the real task set before you. Beating temptation is not the active ministry only the prelude to active ministry. Devils and angels, if you are not in the hands of one you are in the care of the other.

Now Jesus is ready for his ministry to begin. Ordained by God, tempted by the devil, his course is set. Jesus takes up John’s message: “repent, for the Kingdom of heaven is near.” A theme seen in the Gospel of Mark, but a theme developed much more in this Gospel.

Jesus goes out to the common people, not the professionals and experts. Jesus seeks his first disciples among the average people, not religious leaders or other rabbis. And four fishermen respond. Why? Did they know Jesus? Did they sense his power or hear his words? Were they looking for a reason to escape the common life? Were they looking for excitement and a change of pace? Did they know the consequences of their “yes” to Jesus?

We see Jesus’ power revealed in the next section. He heals many. People are attracted to power, power that heals and a message of repentance draws the crowds. There seems no limit to Jesus’ power to heal “all” kinds of illness and disease. He is becoming famous. Now that his resume has been established, his power revealed and crowds gathered we get a glimpse at his teachings. He taught the disciples and the crowds. The next three chapters look at the teachings of Jesus in depth. It is not just a few sentences strung together or a few parables as we see in the Gospel of Mark, this next section reveals the heart of Jesus’ teachings and attitudes.

Matthew Chapter 3

Matthew Chapter 3

John stood outside the religious norm. He appears as a wild-man, a prophet, a revivalist even. His call to repent was for a transformed life, turned and changed. It is a lifestyle calling, not situational forgiveness. All the country was drawn to him, where they confessed sin and were baptized. His name was known. And he stood against the religion of the day. Fruit of repentance is more important than position or religion of birth. Purification is on its way and only the good fruit will survive, for the Holy Spirit and fire will not tolerate chaff regardless of its birthright.

Then Jesus comes, an unknown figure, but recognized by the known figure of John. John’s baptism is symbolic leading to a new life. Jesus is baptism of spirit, which is life. And the life in the spirit is fire that purifies or burns up depending upon what is aflame.

Righteousness must be fulfilled. There is a proper order to things. First the forerunner comes, then the one announced appears. This is ordained by God and the baptism is blessed by word and spirit. Fulfillment of righteousness can be a good and beautiful thing, but it can also lead to very agonizing experiences. The path of righteousness that the Messiah will take passes through both peace and pain, as we see in the next section. It is not all rose gardens, flowing water and blessings. There is also hunger, wilderness and temptations.

Matthew Chapter 2

Matthew Chapter 2

Magi come from the East following the signs in nature that something new has come. They come to find a king and yet the Jews do not know of him, nor the secular rulers. The distant Magi are more in tune with the divine workings through nature than the close by leaders with Scripture. Some times distance and a change of perspective will reveal what cannot be seen up close.

Scripture supports what nature had revealed and the Magi discerned: the time, place and person of the Christ. But the Magi by turning to the rulers of the land while searching for the Christ alert those rulers to the birth of the Christ. Immediately plots and actions are put into place to stop the Christ from coming. But God cannot be easily thwarted. Like the dream that warned Joseph of the proper action towards Mary, so the Magi receive a dream of the proper action towards Herod.

The Magi had to come but in so doing they alerted Herod to Jesus existence causing problems whereas Joseph and family had to flee until the problem was dealt with. In life we are often the source of problems, even unknowingly. We are also the receiver of problems. God did not need Joseph in Egypt; he just needed them away from Jerusalem. Sometimes we see solutions as an ending but it is just a moment in time until the next step of the journey is readied for us. Herod could have responded in many ways but his choice sent Joseph and family on a certain course of action. Joseph could have become bitter towards Herod, or even God for those events. And perhaps he did, but he stayed faithful. Later they were able to return to the Promised Land. The events of today may change tomorrow and the outcome may be different then we expect. But staying with God, in God, will bring about the best possible outcome even if the moment seems lost. Despair is looking at the past leading to the present, not the present leading to the future. Hope is looking towards the future standing in the present. Magi came in hope of finding the King. Joseph hopeful of the future obeyed God and fled to Egypt even thought it was an uncertain move.

Dreams and nature play important roles in this chapter. Nature brings the Magi to Jesus. Dreams help to determine the safest course of actions. How often do we turn to nature to find the way or listen to dreams to discern the correct course of actions? But also throughout this chapter Scripture appears. Scripture confirms what is known through nature or dreams. The three work together to discern, affirm and confirm the way to God.

Matthew Chapter One

Matthew Chapter One

This Gospel includes a genealogy. Obviously the lineage of Jesus as an identifier of Jesus’ authority had become important. Speculation on the need to define Jesus’ identity could run rampant and many questions could be asked but not fully answered. I think it is safe to leave it at there was a need in the community to define Jesus’ identity and this genealogy fulfills that need. It is a marker to Jesus as the Christ through both kingship (Son of David) and spiritual heritage (Son of Abraham). Jesus fulfills the role of earthly king and spiritual priest according to his genealogy. It is a distinctly Jewish lineage naming all the important Jewish figures, which make the inclusion of four Gentile women all the more prominent.

The birth of Jesus, through Mary, is told through Joseph. A Jewish tale. Joseph would do the right thing, which was to divorce her quietly. The compassionate thing would be to take her in and raise the child. And after a visit by an angel that also becomes the right thing to do. Interesting how the compassionate thing and the right thing merge after a divine intervention.

Through God, and Joseph’s obedience, Jesus is brought into the world. He has a divine purpose of which Scripture has spoken. Every section in the first few chapters of Matthew is supported with quotes from the Hebrew Scriptures, the Old Testament. Joseph (and Mary) take it in stride. Certainly that says much about their characters.

Gospel According to Matthew, first words

Matthew, first words

Mathew is quite a bit different from the Gospel of Mark. Where Mark is a concise version, a bare-bones outline of the life of Jesus, Matthew is much more detailed. This Gospel spends much more time with the teachings of Jesus. If Matthew was written later, possibly that first generation of believers was beginning to pass on and the first hand accounts of Jesus teachings was being lost. The community would desire a written account to preserve the life and teachings of Jesus for future generations. Certainly large parts of Mark were used as a guideline in the general structure but much new material is provided.

It is possible to see how the community of Christians had developed in their thoughts and faith by looking at the material in Matthew as compared to Mark. In Matthew we have more about the teachings of Jesus, with the Sermon on the Mount being a large part of that. In Mark we have statements such as “And Jesus taught them in the hill country...” which leaves us wondering, what did Jesus teach them? And now we can look to Matthew for those answers.

Another question is raised. As the first generation passed and those eyewitness accounts were lost, other generations naturally would ask, “why should we believe the teachings of Jesus? Who is Jesus?” Without being able to experience the miracles of Jesus or hear him speak first hand it is natural to ask those questions. Matthew begins to answer those questions as well. Jesus identity and heritage is addressed in real terms. This Gospel is a fuller story explaining more about Jesus. Matthew says here is Jesus; this is what he taught and why you should believe him. The need to preserve the credentials of Jesus as Christ became just as important as the need to preserve the teachings of Jesus. The written testimony comes to replace the spoken testimony of the first generation eyewitnesses to Christ.

The organizational structure of Matthew has some interesting points. One should perhaps not read too much into it, but it is thought provoking. If one does a comparison of the Torah, the first five books of the Bible, and first seven chapters of Matthew certain points become clear.

 

Torah

1. Genesis
2. Chosen family (Abraham)
3. Joseph to Egypt (dreams)
4. Death of all 1st born
5. Parting the Red Sea & Jordan River
6. Forty Years in the wilderness
7. Receiving the Law

Matthew

1. Genealogy
2. Magi to the Holy Family
3. Joseph to Egypt (dreams)
4. Herod kills all children
5. Jesus through the water (baptism)
6. Forty Days in the wilderness
7. Sermon on the Mount

Mark: Tentative conclusions

Mark: Summary and Tentative Conclusions

I call this a tentative conclusions because with the Gospel and the Spirit there are always new insights, perspectives and leadings. One can never say the definitive word about the life of Jesus or the message he preached.

This Gospel has a noticeable lack of higher Christology and profound theological implications about the identity of Jesus that takes a major hold of the other Gospels. It seems a simple story, on of conflict but also of peace.

Jesus came preaching a message: repent, the kingdom of God is near. I take this to mean turn away from the direction you are walking which was trespassing on others and walk with Jesus towards the Kingdom of God. Although the Kingdom of God is not defined, the manner of walking is. The “walk” means to serve other in word and action. Jesus main teaching and life example was one of service: healing, exorcism, parables and teachings. It all spoke of how God desires us to serve others. This teaching was in conflict with the religion of the day and the power structure within that religion. The Jewish Law dictated all aspects of life leaving little room for compassion or even service to others. And the religious leaders controlled how the Law was interpreted and instituted in daily life. They controlled the people through their religion. The people were stuck between a rock and a hard place. Religion squeezed them on one side and the Romans on the other side. They cried out for a Messiah who would set the religion right and run the Romans out of town. This Messiah would establish peace where the people would be free from oppression. But the Messiah who came did not come to overthrow but rather to preach peace. True peace can only come from the heart, a heart set free through transformation.

The people turned to Jesus in faith. His message and his actions demonstrated God’s compassion on the people and a possible reform of the religion. But held as a king, he might also mean the end of Roman control. Many flocked to Jesus in expectation. But this Gospel account does not address those expectations in any terms of fulfillment. Jesus’ message is on of humble servant-hood. Even his disciples, the closest of his followers, do not fully understand that message. A truly free heart is one that is bent on service towards others through compassion.

Power structures cannot stand those who do not play by the rules. Jesus should have turned his crowds and followers into a rebel army, that would have made sense to the leaders, both religious and secular. But he did not. And that confounded them. Jesus’ teaching took the wind out of their sails and was incomprehensible to the power structure. But it rang with truth to the crowds. Religion will not save you; it will only oppress you. The state will not save you; it will only oppress you. Salvation, that is freedom to live, can only come through service to others. If everyone lived by this code, this way of life, there would be no need for religion or for secular government. And that would strip them of all their power. In light of this, the religious leaders knew that Jesus had to die. So they framed him and forced the secular government to murder Jesus, an innocent man, to maintain their power. But Jesus knew the outcome of his teachings. Death was not to be feared.

Although the Gospel ends with Jesus’ death and a surprise ending, an empty tomb, the story continues in Galilee where Jesus had instructed the Disciples to meet him. What happens next? This Gospel does not say. We are left wondering with questions. The implication is if we all follow the teachings of Jesus then we might all go to the cross for fear of the power structure losing its power. But that would be the Kingdom of God. A message still very relevant today because it is still much needed today.